372 The Legacy to Modern Egypt Already in the Old Kingdom this concentration had reached such a pitch that much of the energies of the people was dedi- cated to the service of the king. Having done its work the divinity of kings has become super- fluous and has so far evaporated that traces of it are now very hard to find. As has often happened in the history of civiliza- tions, it has all been concentrated in one last holder, a prophet, who continues to reign in the spirit for ever and so has no suc- cessor.1 In Islam even that prophet does not enjoy full divinity, but only the nearest that Islam allows to it, proximity to God. That belongs so pre-eminently to the Prophet that it can only be enjoyed in a minor degree by anyone else. Much that was royal has thus passed to the Prophet. If Pharaoh's name was mentioned it was followed by some such prayer as "May he live, be hale and healthy'. Now it is the Prophet who enjoys the addition, cGod bless him and preserve him'. The gap between the god and the king had already begun to widen in very early times. Already in the Fifth Dynasty the king from being Horus and Great God had been lowered to Son of Rec and Good God. Successive ages have widened it into that proximity which, as we shall see, is so characteristic of Islam. This lowering of the king's status in relation to the deity has not always had such a disturbing effect on custom as might be expected. Thus the ancient Egyptians used to build temples in connexion with the tombs of their kings, mortuary temples, as they are called. The modern Egyptians build domed tombs for their rulers and attach to them a mosque. These tombs form cities not unlike those of the Pyramid Age. The externals have changed: domes, rare in the Sixth Dynasty, are now inevitable;, the Qur'an provides the decoration instead of bas-reliefs for- bidden by the religion; if the ceiling is still adorned with stars 1 Hocart, KingsUp (Clarendon Press, 1927)3 izoff.; Kings and Councillors (Luzac & Co., 1936), 168 fi.